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History See other History Articles Title: The Way It Used To Be Chapter 1 of The Underground History of American Public Education Whoever controls the image and information of the past determines what and how future generations will think; whoever controls the information and images of the present determines how those same people will view the past. ~ George Orwell, 1984 (1949) Take at hazard one hundred children of several educated generations and one hundred uneducated children of the people and compare them in anything you please; in strength, in agility, in mind, in the ability to acquire knowledge, even in morality – and in all respects you are startled by the vast superiority on the side of the children of the uneducated. ~ Count Leo Tolstoy, "Education and Children" (1862) A Nation From the Bottom Up ESTABLISHING SHOT Fifty children of different ages are teaching each other while the schoolmaster hears lessons at his desk from older students. An air of quiet activity fills the room. A wood stove crackles in the corner. What drove the nineteenth-century school world celebrated in Edward Eggleston’s classic, The Hoosier Schoolmaster, was a society rich with concepts like duty, hard work, responsibility, and self-reliance; a society overwhelmingly local in orientation although never so provincial it couldn’t be fascinated by the foreign and exotic. But when tent Chautauqua with its fanfare about modern marvels left town, conversation readily returned to the text of local society. Eggleston’s America was a special place in modern history, one where the society was more central than the national political state. Words can’t adequately convey the stupendous radicalism hidden in our quiet villages, a belief that ordinary people have a right to govern themselves. A confidence that they can. Most revolutionary of all was the conviction that personal rights can only be honored when the political state is kept weak. In the classical dichotomy between liberty and subordination written into our imagination by Locke and Hobbes in the seventeenth century, America struggled down the libertarian road of Locke for awhile while her three godfather nations, England, Germany, and France, followed Hobbes and established leviathan states through the eighteenth and nineteenth centuries. Toward the end, America began to follow the Old World’s lead. For Hobbes, social order depended upon state control of the inner life, a degree of mental colonization unknown to the tyrants of history whose principal concern had been controlling the bodies of their subjects. But the sheer size of an America without national roads or electronic networks ensured that liberty would be nurtured outside the ring of government surveillance. Then, too, many Americans came out of the dissenting religious sects of England, independent congregations which rejected church-state partnerships. The bulk of our population was socially suspect anyway. Even our gentry was second and third string by English standards, gentlemen without inheritances, the rest a raggle-taggle band of wastrels, criminals, shanghaied boys, poor yeomanry, displaced peasants. Benet, the poet, describes our founding stock: The disavouched, hard-bitten pack Shipped overseas to steal a continent with neither shirts nor honor to their back. In Last Essays, George Bernanos observes that America, unlike other nations, was built from the bottom up. Francis Parkman made the same observation a century earlier. What America violently rejected in its early republic was the Anglican "Homily On Obedience" set down by English established-church doctrine in the Tudor state of 1562, a doctrine likening order in Heaven with the English social order on Earth – fixed and immutable: The sun, moon, stars, rainbows, thunder, lightning, clouds, and all the birds of the air do keep their order. The earth, trees, seeds, plants, herbs, corn, grass, and all manner of beasts keep themselves in order.... Every degree of people in their vocations, callings and office has appointed to them their duty and order. By 1776 the theocratic utopia toward which such a principle moves, was well established in the Britain of the German Georges, as well as in the three North German states of Prussia, Saxony, and Hanover. Together with England, all three were to play an important role in twentieth-century forced schooling in America. The same divine clock, superficially secularized, was marking time in the interlude of Enlightenment France, the pre-revolutionary utopia which would also have a potent effect on American school thought. Hobbes and his doctrine of mental colonization eclipsed Locke everywhere else, but not in America. You Had To Do It Yourself Cut to Abe Lincoln, by the fireplace in a log house. "An American," Francis Grund remarked in 1837, "is almost from his cradle brought up to reflect on his condition, and from the time he is able to act, employed with the means of improving it." Lincoln, hardly a slouch as writer, speaker, or thinker, packed fifty weeks of formal schooling into his entire life over the twelve-year period between 1814 and 1826. Even that little seemed a waste of time to his relatives. Unless you want to argue that those few weeks made a decisive difference to Abe, we need to look elsewhere for his education. Clifton Johnson thinks it happened this way: He acquired much of his early education at home. In the evening he would pile sticks of dry wood into the brick fireplace. These would blaze up brightly and shed a strong light over the room, and the boy would lie down flat on the floor before the hearth with his book in front of him. He used to write his arithmetic sums on a large wooden shovel with a piece of charcoal. After covering it all over with examples, he would take his jack-knife and whittle and scrape the surface clean, ready for more ciphering. Paper was expensive and he could not afford a slate. Sometimes when the shovel was not at hand he did his figuring on the logs of the house walls and on the doorposts, and other woodwork that afforded a surface he could mark on with his charcoal. In Lincoln’s Illinois and Kentucky, only reading, writing, and ciphering "to the Rule of Three" were required of teachers, but in New England the business often attracted ambitious young men like Noah Webster, confident and energetic, merely pausing on their way to greater things. Adam Gurowski, mid-nineteenth-century traveler in our land, took special notice of the superiority of American teachers. Their European brethren were, he said, "withered drifters" or "narrowed martinets." Young people in America were expected to make something of themselves, not to prepare themselves to fit into a pre-established hierarchy. Every foreign commentator notes the early training in independence, the remarkable precocity of American youth, their assumption of adult responsibility. In his memoir, Tom Nichols, a New Hampshire schoolboy in the1820s, recalls the electrifying air of expectation in early American schools: Our teachers constantly stimulated us by the glittering prizes of wealth, honors, offices, and distinctions, which were certainly within our reach – there were a hundred avenues to wealth and fame opening fair before us if we only chose to learn our lessons. Overproduction, overcapacity, would have been an alien concept to that America, something redolent of British mercantilism. Our virgin soil and forests undermined the stern doctrine of Calvinism by paying dividends to anyone willing to work. As Calvinism waned, contrarian attitudes emerged which represented a new American religion. First, the conviction that opportunity was available to all; second, that failure was the result of deficient character, not predestination or bad placement on a biological bell curve. Character flaws could be remedied, but only from the inside. You had to do it yourself through courage, determination, honesty, and hard work. Don’t discount this as hot air; it marks a critical difference between Americans and everyone else. Teachers had a place in this process of self-creation, but it was an ambiguous one: anyone could teach, it was thought, just as anyone could self-teach. Secular schools, always a peripheral institution, were viewed with ambivalence, although teachers were granted some value – if only gratitude for giving mother a break. In the southern and middle colonies, teachers were often convicts serving out their sentences, their place in the social order caught in this advertisement of Washington’s day: RAN AWAY. A servant man who followed the occupation of Schoolmaster. Much given to drinking and gambling. Washington’s own schoolmaster, "Hobby," was just such a bondsman. Traditional lore has it that he laid the foundation for national greatness by whipping the devil out of Washington. Whipping and humiliation seem to have always been an eternal staple of schooling. Evidence survives from ancient Rome, Montaigne’s France, Washington’s Virginia – or my own high school in western Pennsylvania in the 1950s, where the teacher’s personalized paddle hung prominently at the entrance to many a classroom, not for decoration but for use. The football coach and, if I recall correctly, the algebra teacher customized their paddles, using a dry cell battery to fashion devices similar to electrified cattle prods. Something in the structure of schooling calls forth violence. While latter-day schools don’t allow energetic physical discipline, certainly they are state-of-the-art laboratories in humiliation, as your own experience should remind you. In my first years of teaching I was told over and over that humiliation was my best friend, more effective than whipping. I witnessed this theory in practice through my time as a teacher. If you were to ask me now whether physical or psychological violence does more damage, I would reply that slurs, aspersion, formal ranking, insult, and inference are far and away the more deadly. Nor does law protect the tongue-lashed. Early schools in America were quick with cuff or cane, but local standards demanded fairness. Despotic teachers were often quarry themselves, as Washington Irving’s "Legend of Sleepy Hollow" warns us. Listen to the fate of schoolmaster Thomas Beveridge at the hands of the upper-class Latin School in Philadelphia, eleven years before the Revolution: He arrives, enters the school, and is permitted to proceed until he is supposed to have nearly reached his chair at the upper end of the room, when instantly the door, and every window shutter is closed. Now shrouded in utter darkness the most hideous yells that can be conceived are sent forth from three score of throats; and Ovids and Virgils and Horaces, together with the more heavy metal of dictionaries, are hurled without remorse at the astonished preceptor, who, groping and crawling under cover of the forms, makes the best of his way to the door. When attained, a light is restored and a death-like silence ensues. Every boy is at his lesson: No one has had a hand or a voice in the recent atrocity. In the humbler setting of rural Indiana recreated by Eggleston for Hoosier Schoolmaster (1871), we can easily see that passage of more than a century (and the replacement of rich kids by farmer’s sons and daughters) hasn’t altered classroom dynamics: When Ralph looked round on the faces of the scholars – the little faces full of mischief and curiosity, the big faces full of an expression which was not further removed than second-cousin from contempt – when young Hartsook looked into these faces, his heart palpitated with stage fright. There is no audience so hard to face as one of schoolchildren, as many a man has found to his cost. While Ralph was applying to a trustee of the school committee for this job, a large ugly bulldog sniffed at his heels, causing a young girl to "nearly giggle her head off at the delightful prospect of seeing a new schoolteacher eaten up by the ferocious brute." Weary, discouraged, "shivering with fear," he is lectured: You see, we a’n’t none of your soft sort in these diggin’s. It takes a man to boss this deestrick...if you git licked, don’t come to us. Flat Crick don’t pay no ’nsurance, you bet! ...it takes grit to apply for this school. The last master had a black eye for a month. No Limit To Pain For Those Who Allow It Post Comment Private Reply Ignore Thread Top • Page Up • Full Thread • Page Down • Bottom/Latest
#1. To: Ada (#0)
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The relationship between morality and liberty is a directly proportional one.
Absolutely fascinating - thank you. The rest of the text was even more instructive.
The wife did that bit. She learned everything that was being taught to all grades in one classroom. She skipped two grades, would have skipped more but state law would not allow. Graduated at 16, and in high school when a teacher was absent, she was the substitute. Family status on the economic scale? The lowest of the unwashed masses.
Teacher, "Is your problem ignorance, or apathy?" Student, "I don't know, and I don't care."
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